“My brother ought not to have treated me thus.' True: but he must see to that. However he may treat me, I must deal rightly by him. This is what lies with me, what none can hinder.”

—  Epictetus

97
Golden Sayings of Epictetus

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Epictetus photo
Epictetus 175
philosopher from Ancient Greece 50–138

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“A word in conclusion about the relations between the whites and blacks. What must be the general character of the intercourse between them? Am I to treat the black man as my equal or my inferior? I must show him that I can respect the dignity of human personality in every one, and this attitude in me he must be able to see for himself; but the essential thing is that there shall be a real feeling of brotherliness. How far this is to find complete expression in the sayings and doings of daily life must be settled by circumstances. The negro is a child, and with children nothing can be done without the use of authority. We must, therefore, so arrange the circumstances of daily life that my natural authority can find expression. With regard to the negroes, then, I have coined the formula: "I am your brother, it is true, but your elder brother."”

Albert Schweitzer (1875–1965) French-German physician, theologian, musician and philosopher

Ch. VII, Social Problems in the Forest, p. 130 https://archive.org/stream/ontheedgeofthepr007259mbp#page/n163/mode/2up (1924 translation by Ch. Th. Campion); Schweitzer later repudiated such statements, saying "The time for speaking of older and younger brothers has passed.", as quoted in [Forrow, Lachlan, Foreword, Russell, C.E.B., African Notebook, Syracuse University Press, Albert Schweitzer library, 2002, 978-0-8156-0743-4, http://books.google.com/books?id=qa-TVXEkY3sC&pg=PR13, 23 June 2017, xiii]
Variant:
The African is my brother — but he is my younger brother by several centuries.
As quoted in The Observer (23 October 1955)
On the Edge of the Primeval Forest (1922)

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“The law commands that the other person shall treat me as a rational being. He does not do so; and the law now absolves mc from all obligation to treat him as a rational being. But by that very absolving it makes itself valid. For the law, in saying that it depends now altogether upon my free-will how I desire to treat the other, or that I have a compulsory right against him, says, virtually, that the other person can not prevent my compulsion; that is, can not prevent it through the mere principle of law, though he may prevent it through physical strength, or through an appeal to morality, (may induce me to forego my compelling him, or prevent me from compelling him by superior strength.)If an absolute community is to be established between persons, as such, each member thereof must assume the above law; for only by constantly treating each other as free beings can they remain free beings or persons. Moreover, since it is possible for each member to treat the other as not a free being, but as a mere thing, it is also conceivable that each member may form the resolve, never to treat the others as mere things, but always as free beings; and since for such a resolve no other ground is discoverable than that such a community of free beings ought to exist, it is also conceivable that each member should have formed that resolve from this ground and upon this presupposition.”

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Source: The Science of Rights 1796, P. 132

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“Treat me as you should treat me, not as I should be treated.”

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Trátame como debes tratarme, no como merezco ser tratado.
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“We must treat each man on his worth and merits as a man. We must see that each is given a square deal, because he is entitled to no more and should receive no less.”

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Context: It is not enough to be well-meaning and kindly, but weak; neither is it enough to be strong, unless morality and decency go hand in hand with strength. We must possess the qualities which make us do our duty in our homes and among our neighbors, and in addition we must possess the qualities which are indispensable to the make-up of every great and masterful nation -- the qualities of courage and hardihood, of individual initiative and yet of power to combine for a common end, and above all, the resolute determination to permit no man and no set of men to sunder us one from the other by lines of caste or creed or section. We must act upon the motto of all for each and each for all. There must be ever present in our minds the fundamental truth that in a republic such as ours the only safety is to stand neither for nor against any man because he is rich or because he is poor, because he is engaged in one occupation or another, because he works with his brains or because he works with his hands. We must treat each man on his worth and merits as a man. We must see that each is given a square deal, because he is entitled to no more and should receive no less.

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India Today in: Gulzarilal Nanda: Profile in austerity http://indiatoday.intoday.in/story/at-98-two-time-interim-pm-gulzarilal-nanda-is-the-epitome-of-gandhian-ideals/1/283506.html, India Today, 15 May 1996.

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“Do not treat me in this fashion. Don't leave me out. Have I not
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